Vachanamrut Gadhada Madhya Chapter 45. Swaminarayan Hare Swaminarayan Hare. On the day of Posh Posh Seventh month of the Ãshãdhi Samvat year, normally falling between December and January. Tap to open in glossary → Samvat Samvat The calendar established by Indian emperor Vikramaditya of Ujjain following his victory 56 BCE. It is a lunar calendar based on ancient Hindu tradition. The Vikram Samvat calendar is 56.7 years ahead of the solar Gregorian calendar. The calendar most commonly used is the Kãrtiki Samvat, which begins on the first day of Kãrtik. However, the Vachanãmrut is written using the Ashãdhi Samvat, which begins on the first day of Ãshãdh. Tap to open in glossary → Swami Shri Sahajanandji Maharaj was seated on the veranda of the east-facing room in Dada Khachar's court in Gadhada. And He was wearing all white garments, and in front of His lotus face, an assembly of Munis and devotees from various regions was seated. Then Shriji Maharaj said, “All of you—the Muni Muni Sãdhu. Tap to open in glossary → mandal mandal Group or assembly. In the time of Swãminãrãyan Bhagvãn, the sãdhus were often formed into groups, within which they travelled and preached in different regions. Tap to open in glossary → If I do not keep a strict watch over your behavior, and if you behave somewhat carelessly, it cannot be tolerated by Us. Therefore, for those who are called Mine, I do not want to leave even a sesame seed's worth of deficiency. Therefore, you too must remain extremely alert. If you show even the slightest carelessness, you will not be able to stand firm. And as for Me, in the hearts of you who are devotees of God, I do not want to leave any kind of vasana or any kind of improper nature. And I do not want to leave any association with the three gunas of maya, the ten indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → And I want to make everyone such that, free from all these mayik afflictions, as pure consciousness, which is the Atma, you perform bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → But I do not want to leave any kind of mayik attribute. And if all deficiencies are not eradicated in this birth, then we will go to Badrikashram, perform austerities, and burn all vasana to ashes; or we will go to Shvetadvip, perform austerities along with the Nirannamuktas, and burn all vasana to ashes. But we must not allow love to remain in any object other than God. Therefore, all devotees and the entire Muni Muni Sãdhu. Tap to open in glossary → mandal mandal Group or assembly. In the time of Swãminãrãyan Bhagvãn, the sãdhus were often formed into groups, within which they travelled and preached in different regions. Tap to open in glossary → Then on that very day, What comes next? What is the subject? He has spoken about the three gunas. After that? Three gunas. Rajogun and Satvagun. Read it. How much is it? Is the paragraph long? One page. One page. Read a few, two or three lines. Then, on the evening of that same day, having gathered the assembly and seated Himself, after the arti was completed, Shriji Maharaj said, “By performing satvik karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → What came? This is the assembly of 51 bhutas, and it is the Vachanamrut of the assembly, right? Where are the 51 bhutas listed? Now Maharaj spoke of these 51 bhutas. If a person is possessed by even one ghost, how much chaos it creates. Here, 51 bhutas have possessed us. Where are the 51 bhutas? Huh? Three gunas. Three. Ten indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → 13. Ten pranas. 13 and 10, 23. Four antahkarans. 27. 14 deities of the indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → 27 and 14, 41. And ten pranas. Then one... Huh? Then it got mixed up. The pranas had already been counted. Huh? Three gunas of maya. We counted the gunas of maya, right? Three gunas of maya. Yes. Ten indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → 13. Ten pranas. 23. Four antahkarans. 27. 14 deities of the indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → 14 deities of the indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → Then the other ten? We are short of another ten. Five bhutas. Yes, 41 and 5, 46. Huh? Four antahkarans. Four antahkarans were counted, right? Haven't they already been counted? Take them in. So they are counted in that. And the three gunas of maya, ten indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → Vishayas were not counted. 14 indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → That is how it was counted. And then ten pranas, making it 38. And still another ten, bhutas and vishayas, making it 48. And three gunas. 51. 51. It is easy to count. 14 times 2 is 28, easily sorted. 28 bhutas, meaning 51 bhutas have possessed us. If one ghost possesses someone, what happens? If a ghost possesses someone, what does it do? Huh? What does it do to the one it possesses? It makes them do what it wants. It makes them do what it wants. It makes demands. It makes them do what it wants and makes demands. I want this, I want this, I want this. If a ghost possesses someone, does it make demands? It makes many demands, and to get its way, it drags this person by the ear, like that. All of these do the same. All of them are a crowd of 51 bhutas; they drag the jiva by the ear. And they keep making demands of it. The jiva itself has no demands. These are all the demands of the bhutas. Maharaj That Panch Panch Five. Tap to open in glossary → The story of Puranjan. That is this crowd of 51 bhutas. The story of Puranjan is very difficult, so Maharaj has explained it over two or three chapters. Because that story is very difficult, Maharaj made it very simple: a crowd of 51 bhutas has possessed us. In that story, Puranjani means intellect (buddhi buddhi 1) Intellect. Intelligence. 2) One of the four antah-karans, with the functions of consolidating thoughts, making decisions and resolutions, forming beliefs, or discriminating. It possesses the knowledge of all objects and is also the reason for the specific knowledge which all of the indriyas possess. Its inherent features are doubts, belief, sleep and memory. Tap to open in glossary → And Puranjan means the jiva. And the entire family of the intellect, that is the story of Puranjan. So, one must detach from it. In Sankhya, the discrimination between intellect (buddhi buddhi 1) Intellect. Intelligence. 2) One of the four antah-karans, with the functions of consolidating thoughts, making decisions and resolutions, forming beliefs, or discriminating. It possesses the knowledge of all objects and is also the reason for the specific knowledge which all of the indriyas possess. Its inherent features are doubts, belief, sleep and memory. Tap to open in glossary → When discrimination between intellect and consciousness occurs, then Sankhya is realized, like that. To detach from the intellect. How to detach from the intellect? Since all work is done through the intellect, how can one detach from it? Who is detached from the intellect here? Tell me. With what do you think? Do you think with the jiva or with the intellect? With the intellect. Then How to detach from it? By not adopting its attributes. Of the intellect? But we have to use it, right? Use it, but... it is the one doing the work, then? Then how can it be said to be detached? How to realize internally that 'I am separate and the intellect is separate'? No, when is one said to be detached from the intellect? Intellect's... intellect's... jiva... We are living, let's say. We have detached from the intellect, and in another sense, we have not detached from the intellect. How do we know that? It means all actions are performed through the intellect. One can use the intellect as one desires. Where it needs to be applied, one applies it. Who desires? The jiva desires. Does the jiva desire or does the intellect desire? If the control of the intellect is in one's hands, one can use it wherever one desires. True, control of the intellect, but what does controlling the intellect mean? What does controlling the intellect mean? Good work is also done by the intellect. It leads to moksha; Maharaj said, where does conviction (nishchay nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. Tap to open in glossary → It occurs in the intellect. First it occurs in the intellect, and then in the jiva, right? That is what is said. And it is also said that the jiva is subservient to the intellect. Once it occurs in the intellect, then it has occurred in the jiva. And if there is no intellect? Then the jiva cannot do it. If there is no intellect, either the intellect does not exist, or the essential quality that should be in the intellect is absent; in either case, it is said to be without intellect, right? That person has no intellect. Then? The intellectual element is absent. Either the intellectual element is absent, or the intellect is not functioning, so they say there is no intellect, right? So if there is no intellect, who will form conviction? Can the jiva do it? It could be. It cannot. Without intellect, the jiva cannot perform any function. Without intellect, “Buddhi Buddhi 1) Intellect. Intelligence. 2) One of the four antah-karans, with the functions of consolidating thoughts, making decisions and resolutions, forming beliefs, or discriminating. It possesses the knowledge of all objects and is also the reason for the specific knowledge which all of the indriyas possess. Its inherent features are doubts, belief, sleep and memory. Tap to open in glossary → Previously, the jiva could not perform any action, so God created these for him. Here, now perform actions. Then how can it be said to be detached from it? If you think about it, you might find the answer somewhere. Or will you not? What? What did you find? What did you find? This is subservient to the intellect. And this is subservient to the jiva. Its behavior—here, it is about behavior. Everyone might say, 'I am separate from the intellect,' everyone says that. But how do we distinguish between behavior subservient to the intellect and behavior subservient to the jiva? By considering another's intellect better than one's own. Maharaj said—these are just our imaginations. If you speak of what Maharaj has said, then it works. One forms the conviction that needs to be formed. Huh? One forms conviction in what is worthy of conviction. Whom did Maharaj describe as behaving as the Atma, of the jiva? Of the Satpurush and sacred scriptures. Yes. Of this too. Jay Swaminarayan. These words. Firm faith in the words of the Satpurush and sacred scriptures. Behaving according to the scriptures and not doing what one desires. If one does what one desires, one aligns it with the scriptures. Maharaj has mentioned both aspects. That the boundaries set by the scriptures and the Satpurush are to be observed by the jiva at every moment. And behaving accordingly is behaving as the Atma. As the Atma means of the jiva, what else? When is the jiva said to be detached? When is one said to be detached from the intellect? By doing what ought to be done. What Maharaj has instructed, Maharaj's opinion and our opinion— do we ever align the two? The opinion of a great devotee of God and our opinion— aligning them like that. Or aligning His desired action and our desired action. Then Maharaj says, otherwise, the intellect reigns supreme everywhere. We think we are meditating on God; with what are we doing it? Huh? We meditate on God; are we doing it with the intellect or with the jiva? What do you say? If there is no intellect? If there is no intellect, can one meditate? So where does the intellect detach from it, and where does the jiva detach? Therefore, Maharaj said to detach from this crowd. It is a crowd of 51 bhutas. Prana and all the indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → In the Bhagavat, it is somewhere referred to as “buddhayah”. Intellects. Intellects mean all ten indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → Knowledge is gained through all ten indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → So it is just a part of it. How to detach from it? To detach from it, one must follow the desire of the scriptures and the Satpurush. If we begin to act according to their desire, then we are said to be detached from the intellect. Otherwise, no matter how much we think with a sharp intellect, we are not detached. What did Maharaj say? What did He say about behaving as the Atma? To remain firmly established in the words of the Satpurush and sacred scriptures, then that is to remain in the true state of the Atma. Then even if one does more, it is according to the intellect. Doing more, that too is according to the intellect. And doing less, that too is according to the intellect. One should act exactly according to the scriptures. Acting according to the scriptures, or acting according to the desire of God's devotee, not like all devotees saying, 'Come on, we have decided, so it is like that,' not like that. Then his behavior is said to have transitioned from the intellect to the jiva. If we think like that, will this please God or not? Or do we think, 'Do I like this or not?' Do we think, 'Will this please God or not?' We do not think like that. Do we like it or not? At most, we might ask a few of our like-minded friends, 'How is what I am doing, how am I?' We ask them. Do we ask Him? We do not ask Him. Where we differ, we do not ask. We only ask where it aligns. Therefore, even if behavior is intellectual, it is often self-serving. Often it is excessive behavior, like doing more than what is prescribed in the scriptures. Doing more than what is prescribed in the scriptures. Even then, it is intellectual. Take Bhasmasur; when he was performing austerities, what was he doing? He was eating ash. He was eating ash. Is it prescribed anywhere in the scriptures to perform austerities by eating ash? Is it mentioned in the scriptures? Even so, he did obtain the power, right? He had obtained the power. So sometimes a person might do even more. But that is intellect—hence, discrimination between intellect and consciousness. That is called Sankhya, like that. Once detached from the intellect, then one is detached from the entire crowd; that is what is said in Sankhya. Detached from the intellect means detached from all of these. But who is truly said to be detached from the intellect? That is the big question. So what is called behavior as the Atma? Intellectual behavior appears very fruitful. And behavior as the Atma appears dry. To act according to the scriptures. If everyone acts according to the scriptures, then we might not be noticed, right? And if we act according to the intellect, they say, 'His intellect is unique,' so we are noticed. We are noticed, that is what this person likes. They do not care if God notices. That 'He is doing something, let's say, performing austerities.' So if we perform austerities, does such a thought ever arise in the mind? That 'What would please Maharaj in this?' Or 'Does this please me or does it please Maharaj?' If it pleases us, then it is intellectual behavior. Therefore, Maharaj kept the story of Puranjan in mind. Lest the austerities I perform are according to my intellect or according to the scriptures? I go on pilgrimage, or I behave in a certain way, is it according to my intellect or according to the scriptures? Therefore, Maharaj remembered it constantly. One is the story of Bharatji, and the other is the story of Puranjan. The story of Bharatji to hide one's spiritual attainments. Lest one develops affection for a deer, like that. Affection for a deer lest we get attached, like that. All these worldly objects are places of attachment. Once attached, we cannot be detached. Detached From where? What is pleasing to the mind. What is the nature? What is the nature of the mind? Huh? It is not just to get attached. Wherever it gets attached, no one can detach it from there. And where it does not like, no one can attach it. Such is the nature of the mind. It is not just about getting attached. What is the mind's nature of attachment? Wherever it likes. Wherever it likes, no one can detach it from there. It clings like a tick. Once it clings like a tick, then it is not that it attaches where it should and does not attach where it shouldn't. It attaches wherever it likes. A tick, once it clings, even if it grows as big as a stone, it remains clinging right there. How is it when it is clinging? Small. What is it called when it is clinging? Huh? A small tick (itadi). An itadi is small. Then once it clings, it becomes a large tick (gingodo). No one can detach it, and if detached, it is bound to die, like that. Detached means it means death for it. So such is the nature of the mind, like that. That wherever it attaches, it does not detach, AI translation of the Gujarati transcript above, produced in the same pass that transcribed the audio, one English segment per Gujarati segment. Devotional and technical terms with no precise English equivalent (kirtan, satsang, vasana, samskara, and similar) are kept as their plain transliteration rather than force-translated. Not human-proofread., AI-translated, unverified · Source details